2 Chronicles 33:11-12

33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, ¹  bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain ²  Manasseh ³  asked the Lord his God for mercy ⁴  and truly ⁵  humbled himself before the God of his ancestors. ⁶ 

Psalms 130:1-2

Psalm 130 ⁷ 

A song of ascents. ⁸ 

130:1 From the deep water ⁹  I cry out to you, O Lord.

130:2 O Lord, listen to me! ¹⁰ 

Pay attention to ¹¹  my plea for mercy!

Lamentations 3:55-56

ק (Qof)

3:55 I have called on your name, O Lord,

from the deepest pit. ¹² 

3:56 You heard ¹³  my plea: ¹⁴ 

“Do not close your ears to my cry for relief!” ¹⁵ 

Jonah 2:1-2

2:1 Jonah prayed to the Lord his God from the stomach of the fish 2:2 and said,

“I ¹⁶  called out to the Lord from my distress,

and he answered me; ¹⁷ 

from the belly of Sheol ¹⁸  I cried out for help,

and you heard my prayer. ¹⁹ 

Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ²⁰  says the Lord who rules over all.

Luke 23:42-43

23:42 Then ²¹  he said, “Jesus, remember me ²²  when you come in ²³  your kingdom.” 23:43 And Jesus ²⁴  said to him, “I tell you the truth, ²⁵  today ²⁶  you will be with me in paradise.” ²⁷ 

John 4:21

4:21 Jesus said to her, “Believe me, woman, ²⁸  a time ²⁹  is coming when you will worship ³⁰  the Father neither on this mountain nor in Jerusalem.

John 4:23-24

4:23 But a time ³¹  is coming – and now is here ³²  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ³³  such people to be ³⁴  his worshipers. ³⁵  4:24 God is spirit, ³⁶  and the people who worship him must worship in spirit and truth.”

Acts 21:5

21:5 When ³⁷  our time was over, ³⁸  we left and went on our way. All of them, with their wives and children, accompanied ³⁹  us outside of the city. After ⁴⁰  kneeling down on the beach and praying, ⁴¹ 

[33:11]  ¹ tn Heb “and they seized him with hooks.”

[33:12]  ² tn Or “distress.”

[33:12]  ³ tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

[33:12]  ⁴ tn Heb “appeased the face of the Lord his God.”

[33:12]  ⁵ tn Or “greatly.”

[33:12]  ⁶ tn Heb “fathers.”

[130:1]  ⁷ sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.

[130:1]  ⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[130:1]  ⁹ tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

[130:2]  ¹⁰ tn Heb “my voice.”

[130:2]  ¹¹ tn Heb “may your ears be attentive to the voice of.”

[3:55]  ¹² tn Heb “from a pit of lowest places.”

[3:56]  ¹³ tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”

[3:56]  ¹⁴ tn Heb “my voice.”

[3:56]  ¹⁵ tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).

[2:2]  ¹⁶ sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord.

[2:2]  ¹⁷ tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”

[2:2]  ¹⁸ sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.

[2:2]  ¹⁹ tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.

[1:11]  ²⁰ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[23:42]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ²² sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ²³ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ²⁴ tn Grk “he.”

[23:43]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ²⁶ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ²⁷ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[4:21]  ²⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ²⁹ tn Grk “an hour.”

[4:21]  ³⁰ tn The verb is plural.

[4:23]  ³¹ tn Grk “an hour.”

[4:23]  ³² tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ³³ sn See also John 4:27.

[4:23]  ³⁴ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ³⁵ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:24]  ³⁶ tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.

[21:5]  ³⁷ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ³⁸ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ³⁹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁴⁰ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁴¹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.